Podcasts about jewish christians

Let's begin at the beginning! Peter Walsh, Elizabeth Garnsey, and John Kennedy journey through the prologue of John's Gospel. They discuss the importance of space and place for John's community after the temple fell, how this text helps us look higher to God while also seeing the ways God is here with us, and what it means to be children of God.Questions for Further Discussion:Themes & ApplicationThe clergy describe John's Prologue as poetry, theology, and cosmic vision rather than narrative. How does this shape the way you hear or preach this text compared to the Christmas stories in Matthew or Luke?Elizabeth highlights the Prologue's roots in Jewish wisdom literature and Genesis, especially in the context of Jewish Christians facing displacement and exclusion. How does this historical lens deepen or complicate the message of “the Word made flesh”?John emphasizes Jesus as the new “dwelling place” of God's glory, replacing the temple and tabernacle imagery. What does it mean to understand Jesus as the locus of God's presence rather than a place?Personal ReflectionThe clergy repeatedly name a sense of awe, mystery, and even silence as appropriate responses to this text. When was the last time Scripture left you feeling undone or speechless?Peter speaks about a “divine deficit disorder” in modern spirituality. Do you resonate more with transcendence (God is beyond everything) or immanence (God is here with us) in your spiritual life? Which do you feel you may be neglecting?John raises the question of what it means to “become” children of God if we already belong to God. What practices or choices help you live more fully into that identity?Broader Spiritual Considerations The conversation explores logos as a counter-logic to violence, division, and domination. How does John's vision of the Word challenge cultural narratives built on power, fear, or exclusion?The clergy discuss enlightenment as both seeing and participating in divine life. How does this understanding of spiritual “illumination” compare with other religious or cultural views of enlightenment?Many spiritual traditions wrestle with the relationship between spirit and matter. How does this text speak into that question?Want to have your question or comment featured on the podcast? Leave a voicemail on our Rev'd Up hotline! Call (203) 442-5002.Learn more about St. Mark's at https://www.stmarksnewcanaan.org

Daily Dose of Hope December 19, 2025   Scripture - Acts 21:1-26   Prayer:  Holy God, We sing your praises today... For to us a child is born,     to us a son is given,     and the government will be on his shoulders. And he will be called     Wonderful Counselor, Mighty God,     Everlasting Father, Prince of Peace. Of the greatness of his government and peace     there will be no end. He will reign on David's throne     and over his kingdom, establishing and upholding it     with justice and righteousness     from that time on and forever. The zeal of the Lord Almighty     will accomplish this.  Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Church daily Bible reading plan.  We are getting close to finishing this reading plan after going through the Gospels and now the book of Acts.  Today, we walk through the first portion of Acts 21.   I have to admit, I've always struggled with this passage. Paul is being warned repeatedly by believers, those who have the gift of prophecy, that he should not go on to Jerusalem because it is dangerous for him. Paul has experienced persecution and danger, but what is waiting for him in Jerusalem could certainly be the worst yet. And yet, he insists upon going. Was he ignoring warnings from the Holy Spirit or simply determined to courageously carry out what God called him to do?   Now, most of us will never, ever encounter the kind of resistance and persecution that Paul is experiencing. But how often have we felt the strong call of God in a particular area and then felt dissuaded by our Christians brothers and sisters to carry it out? So often, I think people react to our plans more out of fear for us and/or how our lives might be disrupted than from clear guidance from God. (There are certainly exceptions but I wonder how people's reactions might be different if we asked them to go home and pray about it specifically and diligently for a week.) Paul clearly felt God had called him to return to Jerusalem, minister to the Jews and Gentiles there, and face the authorities, so that God's Word could be preached to the powers that be no matter the consequences. The part of the chapter about Paul purifying himself with the four other men was kind of interesting and worth mentioning.  Why did he do this?  He wanted to show the other Jewish believers that, while the law was not necessary for salvation, he still wanted to honor Jewish traditions. Though these Jews had become Christians, they had not come to the realization that salvation through Jesus made the law of Moses inoperative as a redemptive system. Accordingly, these new Christians still circumcised their children (as a covenant sign), and they observed many of the "customs" of Mosaic law.   There were plenty of Jews who were disparaging Paul, saying he didn't want anything to do with the Jewish law.  Paul is still Jewish.  He has never preached or taught that.  Think about how Paul circumcised Timothy to show respect for the Jewish Christians in the churches for which they were working.  But rumors happen and they can be hard to break.    There were four Hebrew men who had placed themselves under a vow, probably a Nazarite vow. It was about time for their ritual to be concluded by a purification ceremony in the temple. It was suggested that Paul identify with them, paying their temple fees, and, "purifying" himself along with them. This would be done so that the Jews might see that Paul was being obedient to the law. We know that Gentiles, of course, were under no such constraints.  Paul isn't required to do this but he is trying to calm tempers.    Blessings, Pastor Vicki

On Sunday, a Hanukkah celebration in Australia was interrupted by a horrific shooting which killed at least 15 people. At Brown University in Rhode Island, a gunman shot and killed two students and left nine injured at a Saturday exam study session. In light of these tragedies, we're re-releasing a conversation about violence and antisemitism between Mike Cosper, Rabbi Joshua Stanton, and Bishop Robert Stearns. Then, Australian Steve Cuss of CT Media's Being Human podcast drops by with a Christmas meditation on the hospitality of God to those the world considers strangers.  REFERENCED IN THE SHOW: -Trump Disses Putin, Kermit Speaks at Graduation, and The Israeli Embassy Suffers Loss - The Bulletin -Hosted by God at Christmastime - Being Human with Steve Cuss GO DEEPER WITH THE BULLETIN:  -Join the conversation at our Substack.  -Follow the Being Human podcast. -Find us on YouTube.  -Rate and review the show in your podcast app of choice. ABOUT THE GUESTS: Rabbi Joshua Stanton is associate vice president for interfaith and intergroup initiatives at the Jewish Federations of North America. He is also on the board of governors with the International Jewish Committee on Interreligious Consultations, which presides over Jewish-Christian relations with the Vatican.   Bishop Robert Stearns is the founder and executive director of Eagles' Wings and the presiding bishop of the historic Tabernacle Church in Buffalo, New York. Stearns serves as president of the Israel Christian Nexus in Los Angeles and has ministered in more than 30 nations around the world, with a central focus on the nation of Israel.  Steve Cuss is a pastor, former chaplain, and founder of Capable Life which helps people lower internal and relational anxiety in the workplace and at home. He is the author of Managing Leadership Anxiety: Yours and Theirs and The Expectation Gap: The Tiny, Vast Space between Our Beliefs and Experience of God. Steve hosts the CT Media podcast, Being Human. ABOUT THE BULLETIN:  The Bulletin is a twice-weekly politics and current events show from Christianity Today moderated by Clarissa Moll, with senior commentary from Russell Moore (Christianity Today's editor-at-large and columnist) and Mike Cosper (senior contributor). Each week, the show explores current events and breaking news and shares a Christian perspective on issues that are shaping our world. We also offer special one-on-one conversations with writers, artists, and thought leaders whose impact on the world brings important significance to a Christian worldview, like Bono, Sharon McMahon, Harrison Scott Key, Frank Bruni, and more.    The Bulletin listeners get 25% off CT. Go to https://orderct.com/THEBULLETIN to learn more.    “The Bulletin” is a production of Christianity Today  Producer: Clarissa Moll  Associate Producer: Alexa Burke  Editing and Mix: Kevin Morris Graphic Design: Rick Szuecs Music: Dan Phelps  Executive Producer: Erik Petrik  Senior Producer: Matt Stevens Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this lesson from our Hebrews class, we continue our study through Hebrews chapters 1 and 2, focusing on why Jesus is greater than the angels and why His message carries ultimate authority. Written to Jewish Christians struggling with whether following Jesus was worth the cost, Hebrews makes a powerful case that Christ is not just another messenger from God—He is God's Son.We explore how God previously spoke through prophets and angels, but now speaks through His Son, and what that means for believers today. The lesson highlights Jesus' humility in becoming “a little lower than the angels,” His suffering and death on our behalf, and His role as our merciful and faithful High Priest.This episode also emphasizes Jesus' relationship with believers—not ashamed to call us brethren—and how His incarnation enables Him to sympathize with our weaknesses and help us in times of temptation.Key themes include:Why Jesus is greater than the angelsThe danger of neglecting Christ's messageJesus' suffering, death, and victory over the power of deathChrist as our Brother, High Priest, and SaviorOld Testament connections from Psalms and IsaiahThis class reminds us that Jesus is not only enough—He is supreme.

In this kickoff episode of our Hebrews study, we dive deep into the background, purpose, and power of one of the New Testament's most challenging books. Before stepping into the text itself, we explore why Hebrews—written to Jewish Christians facing pressure, persecution, and spiritual fatigue—remains so relevant for believers today.You'll hear how understanding the Old Testament is essential for understanding Hebrews, why the original audience struggled with staying faithful, and how the letter boldly answers a foundational question: Is Jesus enough?We also unpack the opening chapter of Hebrews, where the writer immediately establishes Christ's supremacy—His role in creation, His divine nature, and His position far above the angels—all supported by extensive Old Testament quotations.This episode sets the stage for the entire series and invites listeners to hear Hebrews as it was originally intended: a powerful, sermon-style message meant to be listened to in one flowing argument.Whether you're new to Hebrews or have read it many times, this introduction provides vital context that will shape your understanding of the chapters ahead.

In this episode of the Lausanne Movement Podcast, Dan Sered, Chief Operating Officer of Jews for Jesus and Lausanne Catalyst for Jewish Evangelism, shares his remarkable journey from a secular Jewish home in Israel to discovering Jesus as Messiah while studying in New York City. Jason and Dan explore the meaning of Messianic Jewish identity, how the gospel can be shared in culturally meaningful ways with Jewish people, and why peacemaking—not political partisanship—is the calling of every follower of Jesus. Dan also offers profound reflections on the Israel–Palestine conflict, the Church's responsibility during times of polarization, and how Jewish and Gentile believers can together bear witness to the hope of the gospel.

When Peter explained what happened at Cornelius‘s house, the Jewish Christians were amazed that God had given salvation also to non-Jews!

Join Robert Ellsberg, publisher of Orbis Books, in this One On One interview withMary C. Boys, as they discuss Blessing of a New Dawn: Reorienting Christianity's Relation to Judaismhttps://maryknoll.link/b4nAn expert in Jewish-Christian relations and a serious student of Scripture engages the latest scholarship to offer a succinct, informative exploration of the history that informed Christian attitudes toward Judaism, and how a new reading can lead to a richer understanding between peoples.  Mary C. Boys is Skinner and McAlpin Professor of Practical Theology, Union Theological Seminary, NYC, and its former Academic Vice-President and Dean. Long experienced in Jewish-Christian dialogue, she is a member of the Committee on Religion, Ethics, and the Holocaust at the United States Holocaust Memorial Museum in Washington, DC. A member of the Sisters of the Holy Names of Jesus and Mary, she is also author of Has God Only One Blessing? Judaism as a Source of Christian Self-Understanding.Get your copy today:  https://maryknoll.link/b4n#OrbisBooks #JewishChristianDialogue #InterfaithUnderstanding #MaryCBoys #RobertEllsberg

Send us a textWelcome to another inspiring episode of God-sized Stories with Patricia Holbrook! In this heartfelt conversation, Patricia sits down with Devorah, one of the leaders of Dugit Outreach Center in Tel Aviv, to discuss the powerful legacy behind the book "Legacy of Hope," the impact of Messianic Judaism in Israel, and the courageous story of Rabbi Daniel Tzion, who helped save thousands of Jews during WWII.Learn about the vibrant outreach ministries of Dugit Outreach Center, The Anchor coffee shop, Adonai Way congregation, humanitarian work, and Shilano TV. Devorah shares personal reflections on generational faith, the emotional impact of the recent war, and how stories from the past offer guidance and encouragement for todayWhether you're passionate about Jewish-Christian relations, seeking hope in difficult times, or just want to hear what God is doing in Israel, this episode is for you.

In this urgent and deeply insightful episode, Laurie Cardoza-Moore continues her conversation with Yaffah Batya da Costa to expose the growing threat of Christian antisemitism inside America's conservative movement. Laurie shares why she resigned from the National Task Force to Combat Antisemitism at the Heritage Foundation and reveals how leading voices on the Right are normalizing Jew hatred through replacement theology and distorted teachings about Israel's covenant.Yaffah brings decades of experience in Jewish–Christian relations to explain how ancient supersessionist ideas have resurfaced and are deceiving biblically illiterate Christians. Together, they uncover how influencers like Tucker Carlson and Candace Owens are spreading narratives that undermine Israel and mislead the church at a critical moment in history.This conversation equips believers to stand firm, reject heresy, and confront antisemitism with biblical truth and moral clarity.Follow, share, and help PJTN expose the rising threat against Israel and the Jewish people.Don't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

The letter of James, written by James the Lord's brother and a prominent leader in the early Jerusalem church, is a practical, pastoral exhortation addressed to Jewish Christians scattered among the nations, emphasizing a life of faith expressed through righteous actions. Rooted in Jewish tradition and deeply familiar with the Mosaic Law, James confronts the danger of a faith that claims belief without corresponding behavior, particularly in the context of social injustice and the misuse of wealth. His writing reflects a wisdom-literature style, marked by abrupt transitions and a high frequency of imperatives, aiming to cultivate godly living rather than offering systematic theology. The letter was likely composed before the Jerusalem Council (circa 48 AD), possibly in response to early distortions of Paul's teaching on justification by faith, and it seeks to maintain unity between believing and unbelieving Jews by affirming continued respect for the Law. James' own martyrdom in 62 AD underscores the cost of his unwavering commitment to Christ, making his message both timely and enduring.

SummaryIn this in-depth episode, Jake addresses the critical issues surrounding antisemitism, supersessionism, and the theological relationship between Judaism and Christianity. He argues against antisemitism, emphasizing the Jewish people's covenantal relationship with God and their status as elder brothers in faith. The discussion includes a rejection of supersessionism, affirming that the gifts and calling of God to Israel are irrevocable. The episode also explores the role of the Magisterium in shaping contemporary Jewish-Christian relations and the significance of the land promise to Israel, highlighting the historical return of the Jewish people to their ancestral homeland as a fulfillment of biblical prophecy. In this conversation, Jake explores the theological foundations of the land promise, emphasizing its shared nature between Jews and Christians. He discusses the covenant's significance, the implications of anti-Semitism, and the Church's moral duty towards the Jewish people. The conversation culminates in a call for reconciliation and the recognition of Israel's role in salvation history, advocating for a Catholic Zionism that prioritizes covenantal theology over political considerations.

In this Bible Story, Paul is nearly stoned to death by Jewish Christians who seek to control Gentiles by the law. They are dangerous and controlling. Yet Paul does not let the stones stop him. This story is inspired by Acts 14. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Acts 14:19 from the King James Version.Episode 229: As Paul and Barnabas entered Iconium to preach, both Jews and Gentiles were receptive and restored by the message of love and mercy in Jesus that they brought. But not everyone in the city was happy about this change. Certain men of influence added poison to these teachings and stirred the people against Paul and Barnabas. So they fled to Lystra where they healed a man and were called gods by the men of the city. Just as Paul and Barnabas convinced the crowd that they were mere men, the elders of Antioch came and captured Paul, bringing him out to the city to be stoned. But because of what God did for him, Paul went right back to the city the next day to continue preaching the good news of Jesus.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world’s greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

Scripture Reading: Revelation 7:1-8 In Revelation 7, we have an interlude between the sixth and seventh seals.  The chapter has in mind two groups of Christians … 144,000 servants of God who are given His seal, and a "great multitude that no one could number, from every nation, from all tribes and peoples and languages." A literal and future interpretation of the 144,000 servants sees this as Jewish Christians, who are raised up, and protected from the earthly calamities, in order to proclaim the gospel during the great tribulation.  They are chosen from the twelve tribes of Israel and are the "firstfruits for God" (Rev 14:4), indicating that there will be many Jewish people who will turn to Christ during this time.  This is God's 'remnant' of the people of Israel, who will be saved during the final season of human history (cf. Rom 9:27,28; 11:25-27). The seal here seems to be a seal of protection from the calamites that befall the human race (cf. Ezek 9:1-8).  This group is also mentioned in Revelation 14:1-5 as a redeemed group, who are sexually and spiritually pure … who "follow the Lamb wherever he goes … and in their mouth no lie was found."  The 144,000 seem to be a group of Jewish evangelists who are raised up to proclaim the gospel in all the world.  This is yet a display of God's mercy to a rebellious world.  Even in His horrible judgments during this season, He offers eternal life through the global proclamation of the gospel of Christ.  The 'seal' of God is mentioned in Ephesians 1:13,14 and 4:30.  The Holy Spirit is God's seal displaying His ownership and protection of His own.  Let us rest in this comforting reality.

A stolen painting. A survivor's courage. A thief's redemption. Betsy and author Bill Frisco explore how truth and love can outlast hate and history.In this episode of Chatting with Betsy, host Betsy Wurzel speaks with Bill Frisco, author of Every Day Is Like Sunday: The Silent Re-Looting of Art Stolen by the Nazis. Their heartfelt conversation explores how a chance meeting at the Jersey Shore in 1985 inspired a story of stolen Jewish artwork, justice, and redemption.Betsy and Bill dive into the heart of Every Day Is Like Sunday, a gripping tale that follows a stolen painting and the people forever changed by its history. Though written as historical fiction on his attorney's advice, Bill explains that real events appear throughout—blending fact and imagination to reveal timeless truths about conscience and courage. Listeners meet Roy Kean, a skilled thief, and Lily Braun, a Holocaust survivor determined to reclaim her murdered family's stolen art. Roy, moved by Lily's faith and bravery, risks everything to right a decades-old wrong.Together, they embody the struggle to confront the past and restore dignity to lives shattered by hatred. Bill shares how visiting Auschwitz during his research transformed his perspective and strengthened his commitment to honoring truth through storytelling. Betsy calls the book a page-turner that unites history, emotion, and moral reflection. As a Jewish-Christian, she found Lily's strength deeply personal—an enduring reminder of resilience and the human spirit.

J.J. and Dr. Ethan Schwartz explore the categories of religious universalism and particularism in the Bible.This is the first episode in our miniseries about universalism and particularism in Judaism. Over the course of the series we will explore and complicate Jewish attitudes to these categories across the centuries. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsEthan Schwartz is Assistant Professor of Hebrew Bible in the Department of Theology and Religious Studies at Villanova University. He studies the Hebrew Bible in both the ancient Near Eastern setting in which it emerged and the Second Temple setting in which it became Jewish and Christian scripture, with particular interests in the prophetic literature, the Pentateuch, the ancient Jewish context of the New Testament, and the intellectual history of academic biblical studies. He is also an active participant in Jewish-Catholic and broader Jewish-Christian dialogue.

Daily Dose of Hope October 20, 2025 Scripture - John 8:12-59 Prayer: Holy God, We pause before you. We become still, recognizing that you are God. You are Creator, you are Provider, you are Sustainer. Thank you, Lord. We repent for how we have failed you. We repent for our pride, our anger, our bitterness, our flawed view of others. We repent for not putting you first. Forgive us, Lord. We are broken and sinful people. Lord, use us anyway. We pray that you can lead us to a place of healing and peace so that we can then be useful to your Kingdom. Help us be your servants, open to your leading and direction. We are yours. We belong to you. In Your Name, Amen. Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the Bible reading plan at New Hope Church in Brandon, Florida. As most of you know, we are currently doing a deep dive into the Gospels and Acts. Today, we finish up John 8. This chapter is an interesting and complex set of narratives about Jesus' identity. In verses 12-30, Jesus attempts, unsuccessfully, to explain that he does not need the two witnesses required by the Law in any testimony because he already has them: his own and the Father's. To the Jews, this would have been impossible. No one could testify on their own behalf. Afterall, the Law, to ensure fairness and objectivity, required at least two witnesses. But let us not forget that the gospel is not necessarily historical but theological. We are reading the account of an early Jewish-Christian community engaged in heavy theological debate with the synagogue, a sort of family feud if you consider that everyone here is Jewish. Beginning in verse 31, John states Jesus is speaking to Jews who had believed in him. I think the tense is important here. These were once followers of Jesus but now they are not. Jesus tells them that if they hold to his teachings, they are his disciples. And Jesus continues to say that it is then that they will know the truth and the truth will set them free. But this gets them all confused. But why in the world would they need to be set free? They are Abraham's descendants and they have never been enslaved. Jesus explains that they are, in fact, slaves to sin. Keep in mind, that this is a group who thinks they will go to heaven simply because of their blood line. They are Jews, they are God's chosen people. How they think and behave is far less important than to whom they are related. And yet, Jesus pushes up against this. As the text continues, in verses 37-59, Jesus and the Pharisees and other Jewish authorities throw accusations at each other. Jesus says they are being children of the devil; they accuse him of being demon-possessed and a Samaritan. One can hardly think of a worse situation. No one was listening to one another. But John is making a point. He is leading up to Jesus saying in v. 58, Before Abraham was, I am. Of course, he is speaking of himself using the Biblical way of referring to God. He is saying that he is God. This escalates things. The Jews begin to pick up stones to begin to throw at him but he slips away. Jesus is God. Blessings, Pastor Vicki

In this episode, we celebrate the release of our very own Dr. John Anthony Dunne's new book on wine in the Bible as we conclude our series on alcohol in the Bible and Jewish/Christian traditions. As we talk about the topic of wine and beer in the Bible, John shares many stories with us about his interests in wine and beer, his family background and upbringing, his experience making beer and volunteering at a vineyard, and why he was interested in writing about his topic. Team members on the episode from The Two Cities include: Rev. Dr. Josh Carroll, Dr. Brandon Hurlbert, Dr. Grace Sangalang Ng, Stanley Ng, Rev. Dr. Chris Porter, Dr. Kris Song. Hosted on Acast. See acast.com/privacy for more information.

In this solo episode of The Reformed Brotherhood, Tony Arsenal tackles the concerning theological trend of "Divine Council Theology" and its recent resurgence within Reformed circles. He offers a critical analysis of Michael Heiser's influential work and its problematic popularization by Reformed figures like Doug Van Dorn and John Moffitt. Tony demonstrates how redefining the biblical term "Elohim" to include both God and created spiritual beings in the same ontological category fundamentally undermines the creator-creature distinction essential to Christian orthodoxy. Through careful examination of systematic theological categories, communicable and incommunicable attributes, and implications for Christology, he reveals why this seemingly academic redefinition poses serious threats to biblical monotheism and classical Reformed theology. Key Takeaways Divine Council Theology, popularized by Michael Heiser and now being promoted within Reformed circles, attempts to redefine "Elohim" as a functional category that includes both God and created spiritual beings. This theological trend commits an etymological fallacy by redefining the predominant usage of "Elohim" (which refers to the God of Israel in ~2,300 of 2,600 occurrences) based on minority usages. The approach dangerously blurs the fundamental creator-creature distinction that is essential to Christian monotheism and orthodox theology. Proponents incorrectly classify divine power as a communicable attribute rather than recognizing omnipotence as an incommunicable attribute that cannot be shared with creatures. The theological system makes problematic analogies to the incarnation, showing a confused understanding of the hypostatic union and potentially opening the door to Arian implications. This theology represents a concerning return to concepts the early church fathers fought against when confronting pagan Greek thought, rather than a retrieval of biblical teaching. Departing from the "pattern of sound words" handed down through church history in favor of novel interpretations should raise significant warning flags. Key Concepts The Creator-Creature Distinction The most fundamental division in Christian theology is not between spiritual and material beings, but between the uncreated Creator and everything else that exists. Divine Council Theology dangerously undermines this distinction by placing God and created spiritual beings in the same category of "Elohim." While proponents acknowledge God as the uncreated Creator, they nevertheless insist on categorizing Him alongside angels, demons, and other spiritual entities based on shared attributes of power or function. This categorization system parallels pagan worldviews more than biblical theology, where God exists in a class of one. By defining "Elohim" as a functional category related to spiritual power rather than an ontological one, this approach inadvertently returns to a hierarchical view of spiritual beings with God merely at the "top of the totem pole" rather than in an entirely separate and unique category of existence. This framework subtly but significantly undermines biblical monotheism by suggesting God shares a fundamental nature with His creatures. Communicable vs. Incommunicable Attributes Divine Council Theology mishandles the traditional theological distinction between God's communicable and incommunicable attributes. In classical Reformed theology, communicable attributes (like love or wisdom) can be shared with creatures in a limited, analogical way, while incommunicable attributes (like omnipotence, eternality, or divine simplicity) belong exclusively to God and cannot be shared without making the creature into God. Proponents of Divine Council Theology erroneously suggest that the power denoted by "Elohim" is a communicable attribute that God shares with spiritual beings, rather than recognizing omnipotence as properly incommunicable. This misclassification creates theological incoherence: if God could truly share His omnipotence with creatures, those creatures would effectively become equal to God in power, creating the logical impossibility of multiple omnipotent beings. This confusion of categories demonstrates how this theological system fails to maintain proper distinctions that are essential for preserving the uniqueness and transcendence of God in Christian theology. Memorable Quotes "Christianity and biblical Judaism—the primary distinction is not between spiritual and matter... The primary distinction when we're talking about the most absolute line is the distinction between the uncreated creator and his creation." "Rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and have been victorious for hundreds and thousands of years... Moffitt and Van Dorn think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't." "These teachings are pagan. This is talking about returning to a world populated by spiritual beings, and God is kind of just on the highest part of the totem pole... We're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture." Resources Mentioned Reformed Arsenal article series on Divine Council Theology Full Transcript [00:00:24] Introduction and Episode Setup Tony Arsenal: Welcome to episode 461 of the Reformed Brotherhood. I am Tony, and today it's just me. Hey, brothers and sisters. We had a little bit of a scheduling conflict this week, so Jesse is taking the week off and uh, it gives me an opportunity to talk about something that I've been doing a little bit of research on. [00:00:47] Affirmations and Denials Tony Arsenal: Hopefully the listener has noticed that Jesse and I have been trying to keep our affirmations and denials a little bit tighter so we can get into the meat of the episode a little bit quicker. But occasionally we do run into a denial, usually a denial, but we run into a denial that, uh, we often say this could be an episode of its own. And so today is one of those episodes. So I'm not gonna give you my normal affirmation or denial. I'm just gonna jump into it. Now this is gonna be a little bit off the cuff. I've been doing some research, so I may not have as much of the receipts as the kids say, um, as I normally would. But I am writing a series of articles on this issue over@reformedarsenal.com. I'll make sure to put the link to the first article in the show notes. All of the receipts are there, all of the timestamps for the podcast episodes that I'll be. Discussing your critiquing. Are there citations for research work that I'm doing? All that stuff is there. So if you're interested in digging into the meet and you're the kind of guy who, or girl who likes to nerd out in the footnotes, then head over to uh reformed arsenal.com. You'll find the series pretty quick. [00:01:56] Introduction to Divine Counsel Theology Tony Arsenal: What I wanted to talk about today, and I'm glad we have kind of a whole episode, uh, to talk about it, is a movement, uh, that has some foothold in reformed theology. Uh, it's not new, uh, it didn't start in reformed theology, but for some reason, uh, those who are within our orbits tend to be a little bit enamored by this kind of theology. I'm not exactly sure why. [00:02:19] Michael Heiser's Influence Tony Arsenal: This theology is often called Divine Counsel Theology, and it was really, um, you know, it's not entirely new even with, with this figure, but it was really made popular and sort of, um, spread about and made accessible by the late Michael Heiser. Um, part of this is because he was just a very winsome, uh, guy. He took. Sort of highfalutin academic concepts and was able to bring them down to, uh, to an understandable level, including things like ancient near Eastern context, biblical, you know, ex of Jesus Hebrew language, other ancient near Eastern languages, which of course, that's that kind of stuff is what this podcast is all about, taking difficult, sometimes technical concepts. Talking about them, translating them into kind of the language that everybody else speaks. So that project was fine. The issue is the direction that he goes with a lot of the theology. So Michael Heiser writes a book called Unseen Realms, which is seen as kind of a retrieval of the supernatural mindset and worldview of the Bible. Uh, there's a lot to be commended about that, uh, enterprise, about that intention. I do agree with part of what he has to say when he says that we've lost a lot of the supernatural context of the Bible. Um, but I think where he goes with it is a direction that we really ought not go and we'll dig into it. [00:03:43] Critique of Reformed Fringe Podcast Tony Arsenal: The reason this is coming up now is because recently there's been a series of articles and podcasts put out by a show called The Reformed Fringe. Uh, some if you're in the Telegram chat, which you can join at, uh, t Me slash Reformed Brotherhood. You've already seen some of this stuff. We've already talked about it a little bit. But the Reformed Fringe is a podcast that sort of tries to fill a space that's something like Haunted Cosmos, which we've talked about before. Um, fills sort of looking at the weird fringe kind of things in the world. Ghosts, paranormal activity, trying to explain it through a biblical, uh, lens or worldview. Again, that's a commendable. Effort. There are strange things that happen in our world that are not easily explainable or at all explainable by natural, uh, naturalistic means. And so coming to those things with the Bible as our, uh, rubric to instruct us on how the world works is a commendable thing. But again, this project, which is by and large, um, and we'll get into maybe, but by and large is just an extension of, um, Heiser's project really goes in directions that cause all sorts of problems down the road. So the podcast is, uh, run by a guy named Doug Van Dorn, who most of the audience probably hasn't heard of. I have had run-ins with Doug over the years. Um, the last time I ran into him actually was revolving around similar kinds of issues that I'm gonna be calling out today. Um, and it, it ended up with him kind of having to depart from the reform pub, uh, maybe to put it a little bit politely and, um. You know, he has, he has taken, he's theology, which was not explicitly reformed. Heiser was not a reformed guy. He had no claims to be a Calvinist in many ways. Uh, he was sort of anticon confessional in, in that he opposed not the idea of a faith statement, but he sort of purported to come to the Bible with no biases, with no tradition. He wanted to approach what he called the Naked Bible. That was actually the name of his podcast before he died a few years ago. And so what Doug Van Dorn is, has done who, uh, Doug is a claims to be a 1689 Reformed Baptist. He's a pastor in Colorado, I believe. Um, he has tried to take this divine counsel theology and bring it into the reformed world. So he comes at it with a, a slightly different angle, but for the most part, his conclusions are the same. And in many cases he just straight up steals ER's work and doesn't cite it, doesn't do much to, uh, articulate that this is not his original research. Um, so he's taken that and he's trying to bring it into the reformed world. And Heiser himself was actually quite influential when I was a, an admin in the reform pub. We would run into lots of, lots of young reformed guys. Who were really enamored with this and they really saw, he's project as sort of a return to a pure form of exo Jesus that really got at what the Hebrew was saying. And it tickled, I think, kind of an intellectual, uh, an intellectual itch that a lot of those guys had combined with sort of this desire for the new and novel, um, which is in itself can be pretty dangerous. To sort of make things a little bit more pressing, Heiser has teamed up with John Moffitt, who many of our listeners may know. Uh, he's one of the co-hosts and founders of the podcast, Theo Cast, uh, which otherwise is a perfectly fine podcast. Um, he's also a 1680 or claims to be a 1689 Reform Baptist. He's a pastor. Um, their podcast is sort of what you would get if you had, uh, and I don't mean this to be pejorative, although maybe it is a little pejorative. Theo cast is what you would get if you took r Scott Clark. Uh, you made it much less intellectual and careful, and then made it Baptist. And what I mean by that is Scott's whole project. In large part is to recover and to emphasize the law gospel distinction. Theo cast has taken that and sort of cranked it up to 11. Uh, and they have um, they have sort of moved away from a lot of the classical reform distinctions of the law itself, so they don't full on deny the third use of the law. But in practice they would say that, um, good works is no kind of evidence whatsoever for your, um, for your faith. It's no kind of evidence of your, your salvation, which of course are confessions themselves. Um, say that there is a kind of evidential value to assessing our good works within certain reason and con. So the show is otherwise orthodox. You know, I I, I recall hearing episodes where they were refuting things like EFS, um, but because of that, Moffitt brings with him sort of an air of credibility and an error in orthodoxy that, um, the show itself probably hasn't merited. If Doug just recorded, pushed, play and put it on the. I don't think there would've been too much, uh, too much of a following. He would've probably, you know, grabbed a couple people who heard it and thought it was interesting. But because Moffitt has such a following on Theo cast, he brings with him a large audience, and that makes it particularly dangerous because his name attached to it makes it more widespread. It makes it feel like it's safer. And so I think a lot of people, uh, assume that what he's saying is orthodox and good. And I think what we'll find out is, is that it's not. So I think that's enough ProGo. [00:09:10] Elohim and Its Implications Tony Arsenal: I'm gonna go ahead and, and jump into explaining kind of what the theology that we're talking about is and, and what the problems are. So this all started kicked off, uh, with a series of podcast episodes and the first episode, and again, I don't have the specific titles here. I'll put a bibliography in the show notes on this one just so you have links to all the relevant episodes. Um, this all kind of kicked off with a podcast episode called something like The History of the Word God, or something like that. And, um, basically what Moffitt and Van Dorn want to do is they wanna look at the word Elohim in the Bible, which of course is a plural noun. Uh, in Hebrew, the, the suffix, just like in English, we might add an S or an ES, um, to a word to make it plural. Or in Greek, it's usually, if it's a masculine, uh, noun, it's, it's an oi or an omicron iota that sort of always sound at the end. Um, or when we, we talk about Latin, you have, you have like, um, you add the I at the end, so we say octopi instead of octopuses or something like that. Cacti instead of cactus. Although both of those are kind of pig Latins, um, in, in Hebrew for, uh, for masculine nouns. The suffix that you add to make it plural, is that eam sound. It's a, it's an Im if you transliterate in English. So the word Elohim is a plural of the original noun El which is a proper name for a eury deity. But it came to just be the singular word for, for God. Um, and, and in non-biblical language, we would say in a God. Um, and we do see in English, there are in, in Hebrew, in the Bible, there are places where we see the singular of this. It's kind of an older form, so it doesn't show up as much. Um, but by and large when we see the word Elohim in the Bible. Something like, uh, outta 2,600 references or more than 2,600 references in the Bible. Um, the word Elohim is associated with a single, a singular noun, and it only refers to the God of Israel. What Moffitt and Van Dorn want to do is they want to take this word and they wanna define it based on the abnormal. Uh, use of it. So the vast minority, minority of cases in the Old Testament, the word Elohim refers to the gods or to a non, like what we might say is lower G God, either like the God, Baal, or some sort of collective reference to the gods, the gods of the nation, or something like that. They wanna take the fact that there is this variation in the way the word is used and sort of radically redefine how the Bible uses it. And this, this is what I call and what a lot of people would call an etymological fallacy. So what they're doing is, instead of, uh, looking at the word and defining it based on how it's used in an, in an overwhelming fashion, they're looking at sort of the etymology of the word. And then they're using the fact that there are, uh, some pretty Dr. Dramatically minority cases where the word is used in a different way and they wanna redefine it and say, in, in all or most cases in the Bible actually. This is what the word means. So they look at the word L, which from its root has something to do probably with the, with the word for power or something like that. Um, they wanna look at it. And, you know, if you read someone like Vos in Reformed dogmatics in his volume one, he talks about how when we see the name Elohim for God, it denotes or, or refers to his sort of power, his omnipotence, which is all good and fine, just like we would say Yahweh. Uh, as a proper name refers to God sort of in his covenant role. It's his covenant name, his, his intimate, familial name that he shares, uh, with his people or he reveals to his people. Elohim is a more abstract name and it refers to God's power. Usually we see it in relation to his cre creation. So in Genesis one, um, when it's God created, it's Elohim created, which is also important and relevant for, for later. So what they wanna do is they want to say that Elohim actually. What Act Elohim actually means is it's a reference to a class of beings, spiritual beings, and that that it means sort of any spiritual being that has some type of supernatural power or enhanced power, some sort of spiritual power. They do this by saying that the noun is not an ontological noun, it's actually like a noun of function. Um, so like we would say a, a good example in English would be a painter that's a noun of function. It's a title of function. It any person could be called a painter if they engage in the verbal action of painting. And so what they're saying is that any being that engages in the action of having power. Is, uh, is an Elohim. And so that would include, in narrating at least, it would include angels, demons. Uh, I, you know, I don't know that they've said this explicitly, but I, I think Heiser would've included things like ghosts, disembodied spirits, um, humans in sort of the intermediary state might be considered Elohim humans in the, in the, um, this. Life are called Elohim, uh, in some instances. So, so this is where the Divine Council theology comes from, and that comes from Psalm 82, I think, where there's this council of Elohim that, that Yahweh seems to be speaking to and deliberating with. Or you look at Joe, where the sons of God come and they sort of pulled court in God's heavenly presence. So he would say those are examples where the, the collected Elohim. God being one of the Elohim are somehow gathered in this heavenly divine counsel. Now what this does is just devastating to Christian theology is it takes God who exists in a class of one. The, the, the God of the universe is, is the only uncreated entity in all of of the world. And so when we start to talk, and this is ironic, when we start to talk about the ways to divide up the world, the ancient world, the, the pagan world tended to divide the world between, um. Between spiritual and material. So think of g Gnostics where matter was bad and spirit was good. Or even think of something like, um, the Greek pantheons, the Greek, um, Greek religion, like ancient Greek mythology. You have sort of the spirits and the spiritual world and the gods inhabit a spiritual, have a spiritual existence for the most part. And then you have the physical world where kind of people live, uh, at least while they're alive. Christianity and, and Judaism, at least Biblical Judaism. On the other hand, the, the primary distinction is not between spiritual and matter. There is of course that distinction. There are humans, which are spiritual and material. There are animals which are entirely material, and then there are angels which are entirely spiritual. And so we would say that God is spiritual. So that is a distinction in the world. But the primary distinction when we're talking about the most absolute line is the distinction between the, the uncreated creator and his creation. So what Moffitt, Moffitt and Van Dorn do is instead of observing that biblical distinction, which really all of Christian theology and Christian monotheism rests on, they wanna say that instead, the distinction is between the. Um, is between the Elohim as the sort of spiritual beings and then sort of everything else of the created world, and so they wouldn't deny that God, that Yahweh is. The uncreated creator of all things, but they would say he's an uncreated Elohim and that there is a class of created Elohim. So I don't, I don't think you have to go too far down this road to see what this does. It puts God on the same level as his creatures in at least one way. Um, and I think we'll find out later, uh, as we talk through this, actually it does it in a couple ways that are really, uh, really can be problematic as we go. And so, uh, just let me be clear if all that, if all that Moffitt and Van Dorn were saying, if, if all they said was, um, we can use the word Elohim to describe any creature. Or God that doesn't have a body. Elohim is a synonym for the word spirit. Um, that wouldn't be the wisest way to speak, I don't think. It wouldn't be the, the most, um, felicitous or safe way to talk about the distinction. But it wouldn't be controversial. There'd be nothing wrong with that. It'd just be using a different word. It'd be like if I said, well, instead of the word spirit, I'm gonna use the word bibly bop, you know? So we have. We have God who is bibly bop, and we have the angels who is bibly bop, and humans are biblio bop. And also material, again, not the safest way to talk. There's no reason to use that alternative language when the Bible gives us perfectly legitimate language. Um, but it wouldn't be a problem. But Moffit and Van Dorn go. Way past this and maybe they don't realize it. I've asked them on Twitter, I asked them to clarify. I didn't get a response. So if they are hearing this, which maybe they will, maybe they won't. If they're hearing this, I would really love to get some clarification on some of these questions because I would love nothing more than to be able to say that this was all a big misunderstanding and that actually all they're saying is that there is this spiritual existence. That, um, we can put all things that are spirit without a body or spirit with a body. We can put all those in the same category and call that category Elohim. Again, I don't think that's safe, but if that's all they were doing, that would be fine. But we see in their episodes, and I'm gonna try to grab some quotes, um, from, from some of the articles I've written. But again, go read the articles because this goes way more in depth. It's got timestamps of it. It's got links to their episodes. Don't take my word for it. Go listen to their. Words and, and check, you know, check my math on this. But what they do is they actually start to, in, in an attempt to justify why it's okay to put God in the same category as his creatures. Um, and in at least one way, they start to make some weird statements that have a lot of systematic theology, um, implications that are, are just really, really risky. So, for example, one of the ways that they try to kind of explain this, I'm gonna pull, pull the article that I wrote up here. So, great podcasting. [00:19:34] Communicable vs. Incommunicable Attributes Tony Arsenal: Um, one of the ways they start to try to do this is again, they, they wanna say they use this distinction between incommunicable and communicable attributes, right? So in, in Christian theology, classically speaking, a communicable attribute of God is an attribute that he shares or could share with. A creature and primarily we're talking, you know, we're talking about attributes that he shares with his image bearers. So something like, um, love. Love is a communicable attribute. Our love is different than God's love, but when we say love, we're talking about the same basic category of things God loves differently than we do. But love and in a human sense, and love in a, in a divine sense, are still talking about the same thing. There's a point of contact there. Um, an incommunicable attribute would be something like, um, something like eternity. Right. Eternity is not just an extended infinite sequence of time. If it was, he could share that with us. Um, but eternity or infinity is an entirely different way of existing than a creature could ever, could ever exist in divine Simplicity is another example. Um, God could not make humans simple because simplicity entails all sorts of things like infinity. Um, eternality. Um, you know, omnipresence, omni, potent, all of these things are entailed by simplicity. So God could not make a creature infinite because in order for it to be infinite, it would have to be God. Uh, God could not make a creature simple, uh, in the, in the sense of no composition of parts. Uh, because that would mean that that creature is actually God and has no composer. So, so those would be the classic, uh, incommunicable attributes and omnipotence. Is considered, although it's a little bit weird, it sort of crosses the line in some ways. But omnipotence is considered. An incommunicable attribute. God cannot share his omnipotence with a creature because you can't have two omnipotence. Um, if you have two omnipotence, then those two omnipotence cancel each other out in some sense. If God, and, and, and he has a will, God wills one thing, and then I as a creature, if he shared his omnipotence with me, somehow willed a different thing, then we would no longer be, neither of us would be omnipotent. Where this goes sideways with Moffitt and Vandorn is rather than respect omnipotence as a an incommunicable attribute, they say that the attribute or the word Elohim denotes power or might, and that is a communicable attribute. So God does give us a certain level of power. He allows us a certain level of agency. He grants that to us. Again, I'm not even sure that we would call that an an. A communicable attribute. Um, but in a sense, I guess it is. And so they say here, um, Elohim does not mean omnipotent. It means power. It's not an incommunicable attribute. It's a communicable attribute that all kinds of entities could possess. So they're saying that the word, um, the word Elohim, uh, in the Bible denotes that a. A, an entity possesses a certain kind of power or acts in a certain role of executing a certain kind of power. And that doesn't mean omnipotence. It means it means potence. It means some sort of power. And so that that wielding power attribute that. Uh, being a, being that wields power, that attribute, whatever we want to call it, however we want to phrase it, that is a communicable attribute that God shares. He communicates that attribute to all other beings in the class of Elohim. Now, let's just back that up for a second. Um, this still would mean that God has to be the creator and they don't deny that, but it would still mean that God, prior to creation. Was an Elohim in a category of one, and then somehow he created a class and because he's extended. This attribute of wielding power, say power wielder, to try to make it actually more of an attribute. He's extended this attribute of power wielder to uncreate or to created angels, demons, human spirits, whatever other spiritual entities there might be. They would bring in things like principalities, powers, they have a whole, in other, other contexts, they'll talk about this whole different bifurcation of types of spiritual beings that I think is a little speculative, but not a big deal. He extends this power wielder attribute to these created categories. And instead of this now creating a separate category of power wields who are not God, it now is uh, he expands this category of one to now include all sorts of other things, which again, as you can, you can imagine, just runs into problems. And so the, again, this, this word Elohim appears over 2,600 times, and of these instances, 230 of them refer to the God of Israel. So the idea that that. This word is not used specifically as a reference to the God of Israel, or should not be thought of as uniquely titling or almost exclusively titling God. The God of Israel just doesn't really match the data, but it's also just really poor Exogenic method. So rather than take the predominant usage and look at the context. Understanding that the predominant usage is the predominant usage. Instead, we're gonna go back and say, well, these, these minority, these 300 or so cases outside, and not even all 300 of them are used the same way, but these 300 or so cases of them not referring to the God of Israel, we're gonna use that to redefine the word. Its entirety. It's just poor. It's just poor scholarship. It's overly speculative. Um, I haven't read much of. He's work on this in the primary sources. Um, I, I would venture a guess that Heiser makes a much more robust argument than this. And this is part of the problem. When you take an already speculative, already dangerous theology and you try to pop popularize it when you just don't have the same chops that he did, uh, you end up really making some crass, simplistic arguments that just make you look a little silly. To think we can take 200 or 2,600 instances and redefine 2 20, 300 of them. By the way, it's used 300 of the times Just doesn't make any sense. So it again, if, if all we are saying is that God is spiritual and angels are spiritual and so there is some point of affinity between the two, then that would be okay. That wouldn't be a problem. Again, there's some risk in using the word Elohim in that. Sort of placeholder, but, um, that would be a semantic discussion. What they're doing is far, far deeper and far more problematic than that. [00:26:30] Systematic Theology Concerns Tony Arsenal: And so the, the other thing they do, um, that I think is really dangerous, and I don't have all of the, I haven't finished this article yet, so I don't have all of the timestamps in front of me to, to, to get there, is in attempting to justify this Moffitt, uh, in, in one of the other episodes, he turns to the incarnation as a sort of model. And so he'll say that, you know, the son of God is divine, but he's also human. And the fact that he's human, uh, doesn't therefore mean he's not also uniquely the uncreated creator. I would assume everyone hearing this who listens to this show, uh, which has done many, many episodes on Christology, it's one of our pet projects, is just throwing their listening device across the room because what Moffitt seems to miss entirely is that Christ is not, the sun is not in the category of human. Uh, sort of in a simple sense, Christ is in the category of human because he assumes to himself a second created nature. So what, what the, the analogy he's trying to draw is if the sun can be human without ceasing to be the unique one, uncreated God, then so also can, the whole trinity, I guess, can also be Elohim without ceasing to be the one uncreated God. He even goes so far as to say that there is Uncreated Elohim, and then there is created Elohim, and they're all in the category of Elohim, but because there's this commonality, we should still consider that class. And he draws that distinction or he draws the implication that. Um, there's somehow uncreated humanity in Christ, which is a whole different ball of worms that we won't get into. But in, in drawing this analogy, he sort of shows that he really doesn't understand the hypostatic union. He doesn't understand the incarnation, or if he does, he's really making a poor comparison because in the hypostatic union it's not as though the son, uh, as divinity, the son, as the one uncreated. God simply adds to himself in a raw sense and merges. Uh, he doesn't become part of the category of human without taking on a second nature. And then now we are even getting into some inconsistencies. Is human an ontological category or is that a category of function? Are there other categories of function, uh, other creatures in existence that the category of function human might fit? So I think you can see that this just is not a self consistent. Um, a self-consistent system and it leads to all these weird implications. Um, you know, and then they'll even go on to talk about how the Son is the angel of the Lord. I'm not gonna get into a lot of it here, and I agree with that thesis that the, when we see the angel of the Lord in the Old Testament, in the vast majority of cases, we're probably seeing a pre-incarnate appearance of, um, of the second person of the Trinity. They go so far as to say that this is actually a sort of. Incarnation or a sort of hypostatic union of the Elohim nature. So they, they, they draw this distinction, or they draw this parallel between created Elohim and Uncreated Elohim, and they, they argue again, I think implicitly, but in some instances it's almost, it's almost explicit that the son in, in being the angel of the Lord, takes on the uncreated or takes on the created Elohim nature. It's, it's really, um, it's really problematic. So now we have the son who is, uh, sort of hypostatic united to the unc, to the created Elohim nature, and then also is hypostatic united to the human nature. Um, it, it really just gets messy and it confuses categories in a way that is not helpful. And if I'm just being frank, a lot of the younger reformed guys. And when I say younger, I'm talking, maybe I'm projecting back to when I was a younger reform guy, um, I'm talking about people in their mid twenties to maybe early thirties, right? The, the people who were maybe the second or third generation of the young restless reform guys, they didn't necessarily learn, uh, ref young restless reform theology directly from RC Sproul. You know, they weren't the first generation. Um, and, and maybe their pastors weren't the first generation, but, but maybe their pastors were the second generation and now they're learning it from their pastors. So you might think of 'em as like the third generation, to be frank, they don't usually have a great grasp on some of these systematic theology categories as part of why. Jesse and I do this podcast, and part of why we cover the same topic over and over again, part of why we're gonna go through this parable series. But when we're done, we're probably gonna go back and start over with systematic theology. We're gonna go back, we're gonna go through another confession. That's why we spent, we spent like six years going through systematic theology. And almost immediately went back to the Scott's confession and did most of it all over again because these truths need to be taught again and again and again. This is part of what Jude is talking about when he says, we have to contend for the faith. It's not just fighting with people online. It's not just polemics or apologetics. It is reteaching and handing down the faith that was once delivered to the saints. Again, and this is perhaps, and this is the last point I'll make. This is perhaps the most. Telling a reason we should be weary and suspicious of this theology. Paul, in, uh, one of the letters to Timothy, second Timothy, maybe he says, follow the pattern of the sound words that you heard from me. He's not talking about the scriptures. He doesn't say follow the sound words that I'm writing to you. He's referring to a body of doctrine sometimes. The Bible calls it the faith, right? Jude says to contend for the faith. There's this body of doctrine that is the teaching of the apostles, and it is encapsulated in this sort of set pattern of words. Erin A is called it the rule of faith or the regular fide, right? This is where we get things like the Nicean Creed or the Hanian Creed. Why we have creeds and confessions is because we don't need to reinvent the wheel and rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and, and um, have been victorious for hundreds and thousands of years, rather than rely on those. Moffitt and Van Doran think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't. I don't wanna be too bombastic. Um, I don't, I don't know either of them. Well, um, from what I can tell, what I've heard of their professions of faith, uh, they're, they're Christian believers. They love the Lord and are very confused. But these teachings are pagan. This is, we're talking about returning to a world of, of populated by spiritual beings. And God is kind of just on the highest part of the totem pole, and maybe there's a firm line between his place on the totem pole and the, the next level down. Maybe there is, um, gets a little bit less firm of a line when we're talking about Jesus, right? So there's some potential Arian implications there that the son, uh, is not the highest deity he is. He's like the father in some ways, but he, you know, in his sort of original form is like creatures in other ways. Um, we're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture. When we started to see Greeks convert to Christianity, they had to figure out how do we come out of our polytheistic culture, and this is where we get the best defenses of monotheism. Jewish Christians didn't have to argue for monotheism because all the Jewish Christians already were monotheists in a biblical sense. The Greek Christians had to fight this stuff. Justin Martyr had to fight this stuff. Athanasius and the Cappadocian fathers had to fight this stuff constantly pushing back against the background Greek culture. And Moffitt and Van Dorn wanna point to that and say, see, really, they're just Greeks in disguise and in the reality is Athanasius and the cap oceans, were fighting against the theology that is making a resurgence in this divine council theory. [00:34:55] Conclusion and Call to Action Tony Arsenal: So I think that's enough for now. Please. Again, I'm writing a long series on this. I don't know how long it's gonna take. I think it's gonna be probably 10 or 13, 10 to 13 articles. It's, it's gonna be a pretty extensive project. But go read them. Go look at them, listen to their episodes, read their articles, and then you compare that to the word of God, has what I said made more sense or does what they make more sense. So I'll leave you with that. The dog is losing her mind. And uh, with that honor, everyone love the brotherhood.

SCRIPTURE: Acts 3:1-16 SHOW NOTES: For encouragement on your spiritual journey, we invite you to visit our ministry website, Discover God's Truth, where you can access additional resources to enrich your Walk with God. Reading in the book of Acts, just before Jesus ascended into heaven, He spoke these words: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8) His disciples and new followers of the Way have remained in Jerusalem, teaching, sharing fellowship with each other, and praying together. "Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. And a man lame from birth was being carried, whom they laid daily at the gate of the temple that is called the Beautiful Gate to ask alms of those entering the temple." Acts 3:1-2 Peter and John were leading the new group of believers in Jerusalem. These men led by example. The early Jewish Christians continued to follow their former habits of worship in Jerusalem. The lame man had been in his condition for over 40 years (4:22). Moreover, he had to be carried by others. It was clearly a hopeless case. Almost everyone in Jerusalem would have known this beggar since he sat at an entrance to the temple for a long time. "And leaping up, he stood and began to walk, and entered the temple with them, walking and leaping and praising God." Acts 3:8 Peter testified to the power and presence of God's Spirit working in a new way in people's lives through Jesus. Now, he proclaims the power and authority of Jesus' name, by which His disciples were able to continue his ministry on earth.SONG: "Made for More" - https://www.youtube.com/watch?v=Ov9Ls4npIrc&list=RDGJS31tXJJMY&index=3

Josh opens up about processing the murder of Charlie Kirk and calls out those exploiting his death to push their own agenda. He takes on the false narratives being spun — including attempts to rewrite history and claim Kirk was at odds with the Jewish community. Josh highlights the real legacy Kirk was building: strengthening Jewish-Christian relations and laying the foundation for a lasting conservative revolution.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

How do we stay faithful to Christ when life gets tough? Dr. John begins his study of Hebrews 12-13, exploring how these final chapters serve as the practical application of the book's central theme: the supremacy of Jesus Christ. Written to Jewish Christians facing persecution and tempted to abandon their faith, Hebrews concludes with essential guidance on Christian endurance and faithfulness until death. Discover why understanding Jesus' supremacy changes everything about how we face life's trials and sufferings. The Jesus Effect: Faith in Jesus ought to make a difference in our lives. The good news is not simply a message of comfort or hope; the Gospel is a message of transformation! In this 10 message series, Dr. John teaches about the changes Jesus makes in our worship, conduct, and relationships. Listen to these messages and get ready to be changed.

Want to go deeper with a community of inspired souls?This podcast is made possible by you — the community.Join The Inspired Evolution Circle: your sacred space to ground, evolve, and connect with soul family every week — all for just $22/month (less than Netflix).

In Intergroup Conflict, Recategorization, and Identity Construction in Acts: Breaking the Cycle of Slander, Labeling and Violence (Bloomsbury, 2023) Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts.After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times.Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord. Hyun Ho Park is Associate Pastor of the First United Methodist Church of Yuba City, California and Editor-in-Chief of the Asian American Theological Forum. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Intergroup Conflict, Recategorization, and Identity Construction in Acts: Breaking the Cycle of Slander, Labeling and Violence (Bloomsbury, 2023) Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts.After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times.Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord. Hyun Ho Park is Associate Pastor of the First United Methodist Church of Yuba City, California and Editor-in-Chief of the Asian American Theological Forum. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In Intergroup Conflict, Recategorization, and Identity Construction in Acts: Breaking the Cycle of Slander, Labeling and Violence (Bloomsbury, 2023) Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts.After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times.Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord. Hyun Ho Park is Associate Pastor of the First United Methodist Church of Yuba City, California and Editor-in-Chief of the Asian American Theological Forum. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In Intergroup Conflict, Recategorization, and Identity Construction in Acts: Breaking the Cycle of Slander, Labeling and Violence (Bloomsbury, 2023) Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts.After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times.Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord. Hyun Ho Park is Associate Pastor of the First United Methodist Church of Yuba City, California and Editor-in-Chief of the Asian American Theological Forum. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

In Intergroup Conflict, Recategorization, and Identity Construction in Acts: Breaking the Cycle of Slander, Labeling and Violence (Bloomsbury, 2023) Hyun Ho Park employs social identity to create the first thorough analysis via such methodology of Acts 21:17-23:35, which contains one of the fiercest intergroup conflicts in Acts. Park's assessment allows his readers to rethink, reevaluate, and reimagine Jewish-Christian relations; teaches them how to respond to the vicious cycle of slander, labeling, and violence permeating contemporary public and private spheres; and presents a new hermeneutical cycle and describes how readers may apply it to their own sociopolitical contexts.After surveying previous studies of the text, Park first analyses Paul's welcome, questioning, and arrest, and how slandering and labeling make Paul an outsider. Park then describes how, through defending his Jewish identity and the Way, Paul nuances his public image and re-categorizes himself and the Way as part of the people of God. When Paul identifies himself as a Roman and later a Pharisee, Park examines Luke's ambivalent attitude toward Rome and the Pharisees, and assesses how Paul escapes dangerous situations by claiming different social identities at different times.Finally, he discloses the vicious cycle of slander, labeling, and violence not only against the Way but also against the Jews and challenges the discursive process of identity construction through intergroup conflict with an out-group, especially the proximate “Other.” Furthermore, he demonstrates how the relevance of such scholarship is not limited to Lukan studies or even biblical studies in general; the frequent use of slander, labeling, and violence in the politics of the United States and other polarized countries around the globe demands new ways of looking at intergroup relations, and Park's argument meets the needs of those seeking a new perspective on contemporary political discord. Hyun Ho Park is Associate Pastor of the First United Methodist Church of Yuba City, California and Editor-in-Chief of the Asian American Theological Forum. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Join Rev. Trudy and Rev. Brittany as they wrap up Season 2 of our digital Bible study podcast by leaning into Hebrews 13 to talk about courage and its connection to radical hospitality. The two female pastors of First UMC of San Diego discuss the complicated history behind the New Testament book of Hebrews. It’s scripture written to the early church at a time where Jewish Christians living within the Roman empire faced immense persecution. As a religious sect, they had no favors or freedom allowed by the government. So, the text was written to build a bridge between the traditions of old and to create continuity as they explored this new religion. With that history in mind, the Reverends look at the concept of hospitality and when and why it takes courage to continue to act. The conversation includes concepts of: Welcoming those on the edges of society Needing to view hospitality as a spiritual gift and act of service Why having a lack of resources shouldn’t curtail our ability to act Why hospitality can be a matter of life or death How churches and faith communities can take the charge in modeling courageous hospitality The scripture and topic have so many themes to explore. You can keep the conversation going by joining our weekly in-person Convergence discussion group or heading over to our Patreon channel to discuss the following questions with others: Have you ever ignored a nudge from God to help someone? What held you back? What fears or anxieties make it difficult for you to care boldly for others? Is there something God is asking you to give or do for others that would require real sacrifice? Our Patreon community is open to all – no matter where you align in your spiritual beliefs. It’s free to join and connect over the weekly episode questions. There is also an optional paid membership that unlocks additional content. Check it out at https://www.patreon.com/fumcsd!

Join Rev. Trudy and Rev. Brittany as they wrap up Season 2 of our digital Bible study podcast by leaning into Hebrews 13 to talk about courage and its connection to radical hospitality. The two female pastors of First UMC of San Diego discuss the complicated history behind the New Testament book of Hebrews. It’s scripture written to the early church at a time where Jewish Christians living within the Roman empire faced immense persecution. As a religious sect, they had no favors or freedom allowed by the government. So, the text was written to build a bridge between the traditions of old and to create continuity as they explored this new religion. With that history in mind, the Reverends look at the concept of hospitality and when and why it takes courage to continue to act. The conversation includes concepts of: Welcoming those on the edges of society Needing to view hospitality as a spiritual gift and act of service Why having a lack of resources shouldn’t curtail our ability to act Why hospitality can be a matter of life or death How churches and faith communities can take the charge in modeling courageous hospitality The scripture and topic have so many themes to explore. You can keep the conversation going by joining our weekly in-person Convergence discussion group or heading over to our Patreon channel to discuss the following questions with others: Have you ever ignored a nudge from God to help someone? What held you back? What fears or anxieties make it difficult for you to care boldly for others? Is there something God is asking you to give or do for others that would require real sacrifice? Our Patreon community is open to all – no matter where you align in your spiritual beliefs. It’s free to join and connect over the weekly episode questions. There is also an optional paid membership that unlocks additional content. Check it out at https://www.patreon.com/fumcsd!

On this episode of Shoulder to Shoulder, Rabbi Pesach Wolicki and Pastor Doug Reed explore what happens when Christians come to see Israel with their own eyes. Pesach shares insights from a recent MAGA influencers' trip he helped lead, highlighting how walking the streets of Jerusalem and standing on the borders of Israel reshapes perspectives. Then, tour guide Shai Shvalb joins the conversation to discuss his years of guiding evangelical groups through the Land, and the unique ways these encounters deepen faith, strengthen Jewish-Christian friendship, and transform how visitors understand the Bible and modern Israel. To order Shai's book, A Bridge to Your Roots: An Evangelical Journey Through the Land of Israel, click here. To join Shai's mailing list, click here.

Initially skeptical, Jesus' brother James and His family doubted Jesus' divinity (Mark 3:21) but became believers after His resurrection (1 Corinthians 15:7). James, a humble "servant of God and of the Lord Jesus Christ" (James 1:1), led early churches and wrote to Jewish Christians. The James sermon series urges believers to join Jesus' family by obeying God's will (Mark 3:35), moving from belief to action.

Visit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation. www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.SummaryThis conversation explores Revelation chapters 1 through 5, focusing on the depiction of Jesus in His full glory as the high priest, king, and prophet. It delves into the cultural context of first-century Christians, their struggles under Roman oppression, and how these chapters provide hope and strength through the revelations of Jesus' authority and dual nature as both the lion and the lamb.TakeawaysJesus is not just a historical figure but revealed in full glory.Understanding the first-century context is crucial for interpreting Revelation.The Jewish Christians were looking for liberation from oppression.Jesus is depicted as the heavenly high priest, mediating for His people.His garments symbolize His royal and priestly status.Jesus' authority surpasses that of any earthly ruler.The imagery in Revelation is rich with cultural significance.Jesus' voice commands and comforts, reflecting His divine authority.The dual nature of Jesus as both lion and lamb is central to His identity.Every declaration about Jesus emphasizes His worthiness and authority.

Dear Body of Christ, A YouTube version of this podcast is here. As we prayed and read Acts chapter 21 this morning, like Paul in Acts chapter 17 v 16, we were provoked by the immaturity of the behaviour of the men involved. Paul walked bow-legged because of the extreme suffering that he endured (the marks of the Lord Jesus Christ, no less — Galatians 6:17) and yet he was wrongly accused of being false by immature Christians who would essentially have no clue whatsoever as to what Paul was called to walk through. To make matters worse, the senior leaders of the Jerusalem church did not sufficiently support him, nor honour him, but rather made him jump through hoops made up of the traditions of men. We are now being very honest about the path to which we have been called. In the natural, were an oxen muzzled as it worked hard under its burden, it would eventually grow faint and collapse. The Lord often used analogies from nature like this, (falling birds of the sky, fading flowers of the field, fish, eggs given to little children), precisely in order to highlight the INFINITE difference in value between an animal and a covenant child of God. This is exactly the case in the passages I highlight in tonight's video and regarding which, once again, Mairi and I offer very robust and honest thoughts, including from our personal  life, submitted to the Body of Christ at large.In this video, Nick walks us through the further false accusations levelled at Paul, (of apparent hypocrisy,) and shows how it was far from being hypocrisy that led Paul to join the other four Jewish Christians in having his head shaved.  Mairi also shares very openly as to where a road of multi-faceted suffering has led us. MAIRI'S TESTIMONY about our struggle with fertility here. Yours in Christ, Nick FranksPSOur main giving page is here.You can read a full chapter and learn what this means in this here. If you would like to help us to begin a new house church, please see here.

SummaryIn this episode of the Bible and Theology Matters podcast, Dr. Paul Weaver discusses the Book of Galatians with Dr. Michael Burer. They explore the historical context, the occasion for Paul's passionate letter, and the theological implications of the crisis faced by the early church. The conversation delves into the identity of the Jewish Christian missionaries who challenged Paul's teachings and the significance of justification by faith. The episode emphasizes the importance of understanding the early church's struggles with the law and faith, and how these issues remain relevant today.Takeaways-Every New Testament epistle was written for a reason.-Paul's letter to the Galatians addresses specific needs of the early church.-Jewish Christian missionaries challenged Paul's teachings on faith and law.-The crisis in Galatia was a theological and communal departure from the gospel.-Paul's strong tone was a response to confusion among the churches.-Understanding the historical context helps clarify the message of Galatians.-The debate over North and South Galatia impacts the interpretation of the letter.-Paul's argument emphasizes justification by faith alone.-The law served as a tutor to lead us to Christ.-The early church wrestled with the relationship between faith and the law.

Send us a textThe battle for the purity of the gospel message has raged since the earliest days of Christianity. In this deep dive into Galatians chapter 1, we explore Paul's passionate defense of the unadulterated gospel of grace against those who would add requirements to it.When Paul writes that he "marvels" at how quickly the Galatian believers were turning to a different gospel, he's expressing genuine shock and dismay. The Judaizers—early Jewish Christians who insisted Gentile converts needed to follow the Law of Moses—were effectively undermining the very foundation of salvation by grace. This episode unpacks Paul's powerful assertion that "the gospel plus anything, or the gospel minus any part of it, suddenly is no longer the gospel."We examine why Paul's language is so strong when he pronounces that anyone preaching a modified gospel should be "accursed"—even if that person were Paul himself or an angel from heaven. This isn't mere rhetorical excess but reflects the eternal stakes involved when the message of salvation is corrupted.The discussion tackles contemporary applications as well. Many religious groups today—from Catholicism to Mormonism to various denominations—hold to aspects of the gospel while adding requirements that transform it into "another gospel." We clarify the role of baptism as an important symbol of our faith that doesn't contribute to salvation itself, addressing the persistent human tendency to want to add something to Christ's finished work.Particularly striking is Paul's rhetorical question: "Do I now persuade men or God?" His concern wasn't winning human approval but faithfully representing God's truth—a challenging reminder for Christians today who might be tempted to soften the gospel's edges to make it more palatable.Whether you're struggling with legalism, curious about what makes the true gospel distinct, or simply wanting to deepen your understanding of Galatians, this episode offers clear, biblical teaching on why grace alone is the foundation of authentic Christian faith.Support the show

Through every sentence and paragraph that makes up Jamess epistle, it oozes with wisdom as to how the Christian can live out his/her faith. The epistle helps us understand what faith looks like while suffering, how it responds to both poverty and wealth, how faith in Jesus impacts our speech, and how our faith as Christians helps us navigate life in our upside-down world. The group of Christians James addressed his letter to were Jewish Christians who understood what it meant to be a marginalized people, even before faith in Jesus; but after belief in Jesus as the promised Messiah, they were also ostracized by members of their community, and for some, their own family members. So, who was James? Let me begin by stating the two things that we know about the person who wrote this epistle: 1) James was the half-brother of Jesus, and 2) he did not believe in Jesus until he witnessed His resurrection. Here is why I am mostly certain that James, the half-brother of Jesus (and not the apostle James) wrote this epistle: The apostle James died by execution under Herod before this epistle was written (Acts 12:1-2), and the James mentioned in Galatians 2 and Acts 15 is the brother of Jesus who became a predominant leader in the Jerusalem church. We are told in the gospels that Jesus had biological brothers who were born to Joseph and Mary after Jesus birth who did not fully believe in Jesus even though they grew up with Jesus (see Matt. 13:55; Mark 6:3; John 7:3-5). Jesus appeared to his brother, James, and then to the rest of His brothers, after his resurrection (see 1 Cor. 15:6-7). However, when James did finally believe in Jesus, he was all-in on who his older brother claimed to be, and his belief was backed up by his life, actions, and convictions. Not only was James all-in when it came to Jesus, but how he introduced himself in his epistle tells us a lot about who he was as a man of God: James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad... (v. 1). James does not introduce himself as the half-brother of Jesus, but as a bond-servant of God. The Greek word for bond-servant is doulos, and it literally means slave. In other words, James authority as a leader does not come from his biological relationship to Jesus, but his submission to the Lordship of Christ, not as his older brother, but as the King of kings and Lord of lords. The other thing to note here is that James places God and the Lord Jesus side-by-side, implying that Jesus words before James believed are the truth that he has since bowed his knee too (see John 10:30). I believe that James finally believed that his brother was the Messiah when Jesus appeared to him after He rose from the dead (1 Cor. 15:6-7), which is a good reminder right from the very beginning of James, that no one who has truly encountered the resurrected Christ can remain unchanged by an encounter with the living Christ. James went from a doubter who grew up with Jesus to a believer who would identify himself as a slave to God, and held Jesus as the Lord over his life. The dispersed Christians James addressed his letter to most likely include hundreds of Christians who fled Jerusalem as a result of the stoning of Stephen and the great persecution Saul (before his conversion and was renamed Paul) and others brought upon the Jewish Christians in Jerusalem. I think James originally addressed his letter to those we read about in Acts 8:1-3, Now Saul approved of putting Stephen to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except for the apostles. Some devout men buried Stephen, and mourned loudly for him. But Saul began ravaging the church, entering house after house; and he would drag away men and women and put them in prison. It was to these Christians (and others), and now to us, that James letter addresses. The two great themes that are repeated through this epistle are faith (a word used at least 14 times) and obedience to God as the fruit of genuine faith (there over 50 imperatives given throughout James regarding this). This is the reason for the title of my sermon series: Faith and Works. There were other titles I thought of while preparing for this sermon series that came to mind, such as: Faith-Acts, Faith-Works, but settled for Faith and Works. If you are looking for a verse that encapsulates the theme of James, I submit to you James 2:17, In the same way, faith also, if it has no works, is dead, being by itself. With the time that I have left, I would like to direct your attention to three categories that James addresses in verses 2-11 that set the tone for the rest of the epistle: 1) suffering and joy (vv. 2-4), 2) wisdom and knowledge (vv. 5-8), and 3) poverty and wealth (vv. 9-11). Suffering and Joy are Compatible (vv. 1-4) Suffering and joy sound just as incompatible as water and oil do they not? Whoever wanted to sign up for a healthy dose of suffering? You might be thinking to yourself: Jesus did. You are correct in thinking so, but do not forget that on the eve of His suffering, we are told our Lord prayed while in agony over what He was about to suffer: And being in agony, He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground (Luke 22:44). Jesus even included in His prayer, Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done (22:42). The world tends to look at joy and suffering as incomparable, but James gives us a different perspective, he informs these dispersed Jewish Christians who have lost their homes and loved ones, Consider it all joy, my brothers and sisters, when you encounter various trials... Notice that James does not use the word some but the word all when it comes to the level of joy that we should have over the various trials we will experience in life. Why should we consider it all joy when things get difficult in life? On the surface, it sounds like James is giving us the same advice Bobby McFerrin gave us in the late 80s with his one-hit-wonder song, Dont Worry, Be Happy. Some of you remember the song: Here's a little song I wrote You might want to sing it note for note Don't worry, be happy In every life we have some trouble But when you worry you make it double Don't worry, be happy Ain't got no cash, ain't got no style Ain't got no one to make you smile Don't worry, be happy Cos when you worry, your face will frown And that will bring everybody down So don't worry, be happy Did you know that McFerrins song was number-one on the Billboard Hot 100 chart for two weeks straight and that he received a Grammy for Song of the Year for that song? If James told these Christians the same thing Bobby McFerrin wrote in his song, they would have assumed that James was out of touch at best, and crazy at worse! Thankfully, James is not telling Christians who face the various trials that come our way to fake a smile and repeat to ourselves: Dont worry, be happy. That just will not work! James also experienced the fear his dear brothers and sisters experienced when persecution came into their city, and he no doubt felt the loss of dear Stephen when he had his head and body crushed under a barrage of rocks that resulted in Stephens martyrdom (see Acts 7). James is not talking about putting a smile on your face or faking your joy after receiving news of a terminal illness, the loss of a job, or the death of a loved one. He is reminding us that there is purpose behind our suffering even when it is brought to us by the hands of evil men or rouge cells in your body. Behind your suffering is a good God who does not waste your tears nor your hurts. What James wants these Christians to understand, and what the Spirit of God wants us to know, is that the various trials you will experience are allowed into your life by design and with purpose. Consider what two other apostles had to say about the purpose of suffering in the Christian life: The Apostle Peter: In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which perishes though tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ... (1 Pet. 1:67) The Apostle Paul: ...but we also celebrate in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (Rom. 5:35) It is also important to note that James informs us that trials will come. The question is not if they come, but when they come (v. 2). We will come back to the significance of verses 3-4 next week when we look at verse 12, but for now you should know that your trials are producing something in you dear Christian. What those trials are producing is the kind of endurance that is fueled by hope because what others mean for evil, or what the hard things in life will ultimately be used for is not your demise or destruction, but your good, because such trials are allowed for two purposes in your life: Gods glory and your good. What else could verse 4 mean? Such trials are wielded by the Almighty to bring about the following in your life: ...that you may be perfect and complete, lacking in nothing. Again, we will unpack this truth a bit more next week, but for now, think of trials as trails that God has purposed to use, to bring about verse 12 in your life: Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Wisdom for Life is Found in God (vv. 5-8) When we walk through the various trials that will come, such painful experiences can throw us through a tailspin. This is why some deconstruct their faith and walk away from the Christian faith and ask questions like: How can a good God allow such and such into my life? You can look at your circumstances and draw from those things your own conclusions without any regard for how God intends to use such trials to produce something much more lasting and beautiful in your life. Think about how easy it is to walk through your suffering and the hard things of life with little regard to seek wisdom from the One who has called us to walk through such trials. The point of verses 5-8 is that all of life requires a greater wisdom that can only come from the One whose knowledge and understanding of your life and the world is infinite. The fact of the matter is that you really do not know what is coming in while you sit and listen to this sermon. You do not know if there is some rogue cell in your body that threatens certain parts of your body. On a Monday (June 30th) I was told that my uncle was in hospice and by Thursday morning (July 3rd) he was dead. This is why Jesus said, For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is life not more than food, and the body more than clothing? Look at the birds of the sky, that they do not sow, nor reap, nor gather crops into barns, and yet your heavenly Father feeds them. Are you not much more important than they (Matt. 6:2526)? Jesus did not just tell us to not worry but provided the best way to fight and push back our anxiety: But seek first His kingdom and His righteousness, and all these things will be provided to you (Matt. 6::33). Listen, when the trials come in the form of waves or even tsunamis, if your faith is not tethered to the One who is sovereign over such waves, you will be driven and tossed by the wind (Jas. 1:6). The point James is making in verse 5 is that we do what Jesus told us to do: Dont lean onto your own understanding in the midst of your trial but seek wisdom from the God who wants to use your trials to produce what is lacking in you. Instead of asking, Why me? You ought to ask: Lord, please use this trial in a way that helps me know and understand you more so that I can live the life you have called me to live better. Instead of running to your own conclusions, seek wisdom from the One who sees the whole picture of your life. Instead of running to whatever solution you think is best, run to Him who knows what is best! Our Treasure is Not Earthly (vv. 9-11) Finally, regardless of what you have in your bank account, your position and status before God has nothing to do with what the world thinks of you but what God thinks of you. The real question is not how much you have of this world, but how much of your heart does the Lord have of you? What is your so-called faith? Is it just religion? Where or who is your treasure? Most of those to whom James was writing, were poor. With the persecution that came to Jerusalem, they had lost their income, property, and social status. However, there were some who were wealthy. For those who are poor, it is easy to conclude that God has forgotten them. For those who are wealthy, it is easy to forget God. The danger for both groups of people is to become spiritually near-sighted to the point that you fail to set your eyes on what it is that you did not work for and cannot lose. How can you experience joy in suffering? Where does lasting wisdom really come from, wisdom that guides rather than blinds? It comes from setting our eyes upon that which has been given and promised to those who have been truly saved by the grace of God through faith in His Son, to receive the gift of salvation that you cannot work for or earn. Those who share in James status as bond-servants of God and of the Lord Jesus Christ (v. 1), are heirs of Him who spoke and owns the cattle on a thousand hills! The poor are to glorify in their high position as those whose inheritance and status is found in the King of kings and Lord of lords! The rich person who also is a bond-servant of God and of the Lord Jesus Christ, must hold his/her wealth with an open hand in a way that honors God and serves His people. Why? Well, in the words of the famous missionary, CT Studd: Only one life, 'twill soon be past, only what's done for Christ will last. Let me leave you with this final thought: When you are going through the hard stuff, know that because of your identity as a Christian, that God is more interested in your good than you can ever wrap your mind around. When the trials come, because you are a Christian this much is true: You are more sinful than you know and more loved than you imagine.

Through every sentence and paragraph that makes up Jamess epistle, it oozes with wisdom as to how the Christian can live out his/her faith. The epistle helps us understand what faith looks like while suffering, how it responds to both poverty and wealth, how faith in Jesus impacts our speech, and how our faith as Christians helps us navigate life in our upside-down world. The group of Christians James addressed his letter to were Jewish Christians who understood what it meant to be a marginalized people, even before faith in Jesus; but after belief in Jesus as the promised Messiah, they were also ostracized by members of their community, and for some, their own family members. So, who was James? Let me begin by stating the two things that we know about the person who wrote this epistle: 1) James was the half-brother of Jesus, and 2) he did not believe in Jesus until he witnessed His resurrection. Here is why I am mostly certain that James, the half-brother of Jesus (and not the apostle James) wrote this epistle: The apostle James died by execution under Herod before this epistle was written (Acts 12:1-2), and the James mentioned in Galatians 2 and Acts 15 is the brother of Jesus who became a predominant leader in the Jerusalem church. We are told in the gospels that Jesus had biological brothers who were born to Joseph and Mary after Jesus birth who did not fully believe in Jesus even though they grew up with Jesus (see Matt. 13:55; Mark 6:3; John 7:3-5). Jesus appeared to his brother, James, and then to the rest of His brothers, after his resurrection (see 1 Cor. 15:6-7). However, when James did finally believe in Jesus, he was all-in on who his older brother claimed to be, and his belief was backed up by his life, actions, and convictions. Not only was James all-in when it came to Jesus, but how he introduced himself in his epistle tells us a lot about who he was as a man of God: James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad... (v. 1). James does not introduce himself as the half-brother of Jesus, but as a bond-servant of God. The Greek word for bond-servant is doulos, and it literally means slave. In other words, James authority as a leader does not come from his biological relationship to Jesus, but his submission to the Lordship of Christ, not as his older brother, but as the King of kings and Lord of lords. The other thing to note here is that James places God and the Lord Jesus side-by-side, implying that Jesus words before James believed are the truth that he has since bowed his knee too (see John 10:30). I believe that James finally believed that his brother was the Messiah when Jesus appeared to him after He rose from the dead (1 Cor. 15:6-7), which is a good reminder right from the very beginning of James, that no one who has truly encountered the resurrected Christ can remain unchanged by an encounter with the living Christ. James went from a doubter who grew up with Jesus to a believer who would identify himself as a slave to God, and held Jesus as the Lord over his life. The dispersed Christians James addressed his letter to most likely include hundreds of Christians who fled Jerusalem as a result of the stoning of Stephen and the great persecution Saul (before his conversion and was renamed Paul) and others brought upon the Jewish Christians in Jerusalem. I think James originally addressed his letter to those we read about in Acts 8:1-3, Now Saul approved of putting Stephen to death. And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except for the apostles. Some devout men buried Stephen, and mourned loudly for him. But Saul began ravaging the church, entering house after house; and he would drag away men and women and put them in prison. It was to these Christians (and others), and now to us, that James letter addresses. The two great themes that are repeated through this epistle are faith (a word used at least 14 times) and obedience to God as the fruit of genuine faith (there over 50 imperatives given throughout James regarding this). This is the reason for the title of my sermon series: Faith and Works. There were other titles I thought of while preparing for this sermon series that came to mind, such as: Faith-Acts, Faith-Works, but settled for Faith and Works. If you are looking for a verse that encapsulates the theme of James, I submit to you James 2:17, In the same way, faith also, if it has no works, is dead, being by itself. With the time that I have left, I would like to direct your attention to three categories that James addresses in verses 2-11 that set the tone for the rest of the epistle: 1) suffering and joy (vv. 2-4), 2) wisdom and knowledge (vv. 5-8), and 3) poverty and wealth (vv. 9-11). Suffering and Joy are Compatible (vv. 1-4) Suffering and joy sound just as incompatible as water and oil do they not? Whoever wanted to sign up for a healthy dose of suffering? You might be thinking to yourself: Jesus did. You are correct in thinking so, but do not forget that on the eve of His suffering, we are told our Lord prayed while in agony over what He was about to suffer: And being in agony, He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground (Luke 22:44). Jesus even included in His prayer, Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done (22:42). The world tends to look at joy and suffering as incomparable, but James gives us a different perspective, he informs these dispersed Jewish Christians who have lost their homes and loved ones, Consider it all joy, my brothers and sisters, when you encounter various trials... Notice that James does not use the word some but the word all when it comes to the level of joy that we should have over the various trials we will experience in life. Why should we consider it all joy when things get difficult in life? On the surface, it sounds like James is giving us the same advice Bobby McFerrin gave us in the late 80s with his one-hit-wonder song, Dont Worry, Be Happy. Some of you remember the song: Here's a little song I wrote You might want to sing it note for note Don't worry, be happy In every life we have some trouble But when you worry you make it double Don't worry, be happy Ain't got no cash, ain't got no style Ain't got no one to make you smile Don't worry, be happy Cos when you worry, your face will frown And that will bring everybody down So don't worry, be happy Did you know that McFerrins song was number-one on the Billboard Hot 100 chart for two weeks straight and that he received a Grammy for Song of the Year for that song? If James told these Christians the same thing Bobby McFerrin wrote in his song, they would have assumed that James was out of touch at best, and crazy at worse! Thankfully, James is not telling Christians who face the various trials that come our way to fake a smile and repeat to ourselves: Dont worry, be happy. That just will not work! James also experienced the fear his dear brothers and sisters experienced when persecution came into their city, and he no doubt felt the loss of dear Stephen when he had his head and body crushed under a barrage of rocks that resulted in Stephens martyrdom (see Acts 7). James is not talking about putting a smile on your face or faking your joy after receiving news of a terminal illness, the loss of a job, or the death of a loved one. He is reminding us that there is purpose behind our suffering even when it is brought to us by the hands of evil men or rouge cells in your body. Behind your suffering is a good God who does not waste your tears nor your hurts. What James wants these Christians to understand, and what the Spirit of God wants us to know, is that the various trials you will experience are allowed into your life by design and with purpose. Consider what two other apostles had to say about the purpose of suffering in the Christian life: The Apostle Peter: In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which perishes though tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ... (1 Pet. 1:67) The Apostle Paul: ...but we also celebrate in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (Rom. 5:35) It is also important to note that James informs us that trials will come. The question is not if they come, but when they come (v. 2). We will come back to the significance of verses 3-4 next week when we look at verse 12, but for now you should know that your trials are producing something in you dear Christian. What those trials are producing is the kind of endurance that is fueled by hope because what others mean for evil, or what the hard things in life will ultimately be used for is not your demise or destruction, but your good, because such trials are allowed for two purposes in your life: Gods glory and your good. What else could verse 4 mean? Such trials are wielded by the Almighty to bring about the following in your life: ...that you may be perfect and complete, lacking in nothing. Again, we will unpack this truth a bit more next week, but for now, think of trials as trails that God has purposed to use, to bring about verse 12 in your life: Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Wisdom for Life is Found in God (vv. 5-8) When we walk through the various trials that will come, such painful experiences can throw us through a tailspin. This is why some deconstruct their faith and walk away from the Christian faith and ask questions like: How can a good God allow such and such into my life? You can look at your circumstances and draw from those things your own conclusions without any regard for how God intends to use such trials to produce something much more lasting and beautiful in your life. Think about how easy it is to walk through your suffering and the hard things of life with little regard to seek wisdom from the One who has called us to walk through such trials. The point of verses 5-8 is that all of life requires a greater wisdom that can only come from the One whose knowledge and understanding of your life and the world is infinite. The fact of the matter is that you really do not know what is coming in while you sit and listen to this sermon. You do not know if there is some rogue cell in your body that threatens certain parts of your body. On a Monday (June 30th) I was told that my uncle was in hospice and by Thursday morning (July 3rd) he was dead. This is why Jesus said, For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is life not more than food, and the body more than clothing? Look at the birds of the sky, that they do not sow, nor reap, nor gather crops into barns, and yet your heavenly Father feeds them. Are you not much more important than they (Matt. 6:2526)? Jesus did not just tell us to not worry but provided the best way to fight and push back our anxiety: But seek first His kingdom and His righteousness, and all these things will be provided to you (Matt. 6::33). Listen, when the trials come in the form of waves or even tsunamis, if your faith is not tethered to the One who is sovereign over such waves, you will be driven and tossed by the wind (Jas. 1:6). The point James is making in verse 5 is that we do what Jesus told us to do: Dont lean onto your own understanding in the midst of your trial but seek wisdom from the God who wants to use your trials to produce what is lacking in you. Instead of asking, Why me? You ought to ask: Lord, please use this trial in a way that helps me know and understand you more so that I can live the life you have called me to live better. Instead of running to your own conclusions, seek wisdom from the One who sees the whole picture of your life. Instead of running to whatever solution you think is best, run to Him who knows what is best! Our Treasure is Not Earthly (vv. 9-11) Finally, regardless of what you have in your bank account, your position and status before God has nothing to do with what the world thinks of you but what God thinks of you. The real question is not how much you have of this world, but how much of your heart does the Lord have of you? What is your so-called faith? Is it just religion? Where or who is your treasure? Most of those to whom James was writing, were poor. With the persecution that came to Jerusalem, they had lost their income, property, and social status. However, there were some who were wealthy. For those who are poor, it is easy to conclude that God has forgotten them. For those who are wealthy, it is easy to forget God. The danger for both groups of people is to become spiritually near-sighted to the point that you fail to set your eyes on what it is that you did not work for and cannot lose. How can you experience joy in suffering? Where does lasting wisdom really come from, wisdom that guides rather than blinds? It comes from setting our eyes upon that which has been given and promised to those who have been truly saved by the grace of God through faith in His Son, to receive the gift of salvation that you cannot work for or earn. Those who share in James status as bond-servants of God and of the Lord Jesus Christ (v. 1), are heirs of Him who spoke and owns the cattle on a thousand hills! The poor are to glorify in their high position as those whose inheritance and status is found in the King of kings and Lord of lords! The rich person who also is a bond-servant of God and of the Lord Jesus Christ, must hold his/her wealth with an open hand in a way that honors God and serves His people. Why? Well, in the words of the famous missionary, CT Studd: Only one life, 'twill soon be past, only what's done for Christ will last. Let me leave you with this final thought: When you are going through the hard stuff, know that because of your identity as a Christian, that God is more interested in your good than you can ever wrap your mind around. When the trials come, because you are a Christian this much is true: You are more sinful than you know and more loved than you imagine.

Todd Starnes on his new book, Star Spangled Blessings: Devotions for Patriots. Yael Eckstein on the relationship between Christians and Jews amid the unrest in Israel & Gaza. And, the best of World Over interviews with two late, great Americans, Lt. Col. Hal Moore, and US Navy Cmdr. Jeremiah Denton.

Full Text of ReadingsMonday of the Thirteenth Week in Ordinary Time Lectionary: 377The Saint of the day is First Martyrs of the Church of RomeFirst Martyrs of the Church of Rome's Story There were Christians in Rome within a dozen or so years after the death of Jesus, though they were not the converts of the “Apostle of the Gentiles” (Romans 15:20). Paul had not yet visited them at the time he wrote his great letter in 57-58 A.D. There was a large Jewish population in Rome. Probably as a result of controversy between Jews and Jewish Christians, the Emperor Claudius expelled all Jews from Rome in 49-50 A.D. Suetonius the historian says that the expulsion was due to disturbances in the city “caused by the certain Chrestus” [Christ]. Perhaps many came back after Claudius' death in 54 A.D. Paul's letter was addressed to a Church with members from Jewish and Gentile backgrounds. In July of 64 A.D., more than half of Rome was destroyed by fire. Rumor blamed the tragedy on Nero, who wanted to enlarge his palace. He shifted the blame by accusing the Christians. According to the historian Tacitus, many Christians were put to death because of their “hatred of the human race.” Peter and Paul were probably among the victims. Threatened by an army revolt and condemned to death by the senate, Nero committed suicide in 68 A.D. at the age of 31. Reflection Wherever the Good News of Jesus was preached, it met the same opposition as Jesus did, and many of those who began to follow him shared his suffering and death. But no human force could stop the power of the Spirit unleashed upon the world. The blood of martyrs has always been, and will always be, the seed of Christians. Saint of the Day, Copyright Franciscan Media

Véronique Altglas holds a PhD from the Ecole Pratique des Hautes Etudes in Paris and has served as a as a lecturer in sociology at Queen's University Belfast since 2009. Dr. Altglas' publications include two monographs: Le nouvel hindouisme occidental (CNRS, 2005); and From Yoga to Kabbalah: Religious Exoticism and the Logics of Bricolage (Oxford University Press, 2014), for which she won the book award of the International Society for the Sociology of Religion in 2017. She is also the editor of a four-volume reader, Religion and Globalization: Critical Concepts in Social Studies (Routledge, 2010). Her In this interview, she discusses her new book, Judaizing Christianity and Christian Zionism in Northern Ireland, recently published with Routledge. This book explores the contemporary Judaization of evangelical Christianity through the ethnography of a Messianic congregation in Northern Ireland. A constellation of Messianic "congregations" have expanded worldwide over recent years, combining Jewish liturgy, symbols, and artifacts with prophecies about the End Times and the return of Jesus. Increasingly recognized as a legitimate subdivision within evangelicalism, the Messianic movement has facilitated a popularization of Jewish practices and symbolism beyond its own congregations. The author considers: What insights do these congregations offer about the deregulation of religions? Is there any logic to the combinations of Christian and Jewish sources in Messianic beliefs and practices? How can we understand this fascination with Jews and Judaism? Finally, what is the political significance of Messianic relationship with Jewish people, the state of Israel, and Christian Zionism? The book will be of particular interest to scholars of the sociology and anthropology of religion, religion and politics, and Jewish-Christian relations. Judaizing Christianity and Christian Zionism in Northern Ireland. For God, Israel and Ulster is published with Routledge Aidan Beatty is a lecturer in the history department at Carnegie Mellon University Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

We have four different stories of Jesus' life contained in these four books to offer different, holy & sacred perspectives of that same story. We and yet we each need Jesus and strive to follow him. Throughout this series we will be encountering these stories in these four gospels by thinking through who this particular book was written to reach; what we might learn; and how we might be transformed into action by becoming more Jesus-like in our lives.In Matthew's narrative, Jesus is presented with undeniable authority as the promised Messiah—the Son of God—and the ultimate teacher and King. He is depicted as profoundly compassionate toward those who suffer, yet also fiercely challenging towards religious hypocrisy. Matthew's original audience consisted mostly of Jewish Christians. And we might label this part of Matthew's audience as ‘insiders'.

Full Text of ReadingsMemorial of Saint Barnabas, Apostle Lectionary: 580/361The Saint of the day is Saint BarnabasSaint Barnabas' Story Barnabas, a Jew of Cyprus, comes as close as anyone outside the Twelve to being a full-fledged apostle. He was closely associated with Saint Paul—he introduced Paul to Peter and the other apostles—and served as a kind of mediator between the former persecutor and the still suspicious Jewish Christians. When a Christian community developed at Antioch, Barnabas was sent as the official representative of the church of Jerusalem to incorporate them into the fold. He and Paul instructed in Antioch for a year, after which they took relief contributions to Jerusalem. Later Paul and Barnabas, now clearly seen as charismatic leaders, were sent by Antioch officials to preach to the gentiles. Enormous success crowned their efforts. After a miracle at Lystra, the people wanted to offer sacrifice to them as gods—Barnabas being Zeus, and Paul, Hermes—but the two said, “We are of the same nature as you, human beings. We proclaim to you good news that you should turn from these idols to the living God” (see Acts 14:8-18). But all was not peaceful. They were expelled from one town, they had to go to Jerusalem to clear up the ever-recurring controversy about circumcision, and even the best of friends can have differences. When Paul wanted to revisit the places they had evangelized, Barnabas wanted to take along his cousin John Mark, author of the Gospel, but Paul insisted that since Mark had deserted them once, he was not fit to take along now. The disagreement that followed was so sharp that Barnabas and Paul separated: Barnabas taking Mark to Cyprus, Paul taking Silas to Syria. Later they were reconciled—Paul, Barnabas and Mark. When Paul stood up to Peter for not eating with gentiles for fear of his Jewish friends, we learn that “even Barnabas was carried away by their hypocrisy” (see Galatians 2:1-13). Reflection Barnabas is spoken of simply as one who dedicated his life to the Lord. He was a man “filled with the Holy Spirit and faith. Thereby, large numbers were added to the Lord.” Even when he and Paul were expelled from Antioch in Pisidia—modern-day Turkey—they were “filled with joy and the Holy Spirit.” Saint Barnabas is the Patron Saint of: Cyprus Saint of the Day, Copyright Franciscan Media

(2:27) Bible Study: Acts 20:28-38 Who is the Holy Spirit? Father explains. (23:08) Break 1 (24:22) Letters: What is involved in a blessing of a house? What is the Shekinah and how does it relate with the shroud of Turin? Father answers these and other questions. Send him a letter at simon@relevantradio.com (34:27) Break 2 (35:05) Word of the Day Consecrated in truth (42:52) Phones: Regina - Was St. Joseph baptized? By whom and where? Juan - why should we pray to Mary if Jesus died on the cross? Margaret - how do you determine what is inspired by the holy spirit in reference to the canon? Martha - my brother just left the catholic church. His son is getting married to a Jewish Christian. Should I attend the service as a catholic?

“The Word of God is not only divine, it is human—like the Lord Jesus who was both God and man. It deals with human life, yet it is God speaking to men and women in a language they can understand.” That's some of the great truth we hear from our teacher, Dr. J. Vernon McGee. Get more of Peter's advice to “Jewish Christians” in his day, and see how his words also apply to us today.

The reactionary Right. That is the new threat to patriotic conservatives. I explain how those with no affirmative beliefs are undermining our ability to reclaim America because they only know how to critique the Left, but then, absent their own beliefs, land in the same place. One of the areas in which this is most prominent is the rise of the secular, anti-Israel right. We're joined by Josh Hammer, whose new book, "Israel and Civilization," traces the importance of Israel and the Hebrew Bible to the foundation of America and how it still has meaning today. In a wide-ranging discussion, we delve into the reactionary Right that is joining with the Left against Israel, why we should support Israel's struggle against the Left but also end its dependence on us for weapons, and how we can form a new Jewish-Christian alliance to fight jihad and paganism. At the end, we discuss the trend of secular Israelis returning to God and how that echoes Josh's own personal journey. Learn more about your ad choices. Visit megaphone.fm/adchoices